Q:Can you please justify the validity of
saying two adhans on Friday Jum'ah with relevant ayats, hadiths and
scholarly opinions.

A:

Praise be to Allah. Blessings and peace on the Messenger of Allah.

"Narrated As-Saib bin Yazid: In the life-time of the Prophet, Abu
Bakr and Umar, the Adhan for the Jumua prayer used to be pronounced
when the Imam sat on the pulpit. But during the Caliphate of 'Uthman
when the Muslims increased in number, a third Adhan at Al-Zawra' was
added. Abu 'Abdullah [i.e. Imam al-Bukhari] said, "Al-Zawra' is a
place in the market of Medina." [Bukhari]

"Narrated As-Saib bin Yazid: The person who increased the number of
Adhans for the Jumua prayers to three was Uthman bin Affan and it
was when the number of the (Muslim) people of Medina had increased.
In the life-time of the Prophet there was only one Muadh-dhin and
the Adhan used to be pronounced only after the Imam had taken his
seat (i.e. on the pulpit)." [Bukhari]

These, and similar narrations, make it clear that in the time of
the Prophet (may Allah bless him and his household and grant
them peace), there was a single adhan for jumu`ah, followed by
the khutbah, and then the iqamah (which can be described as an
adhan too) and salah. Later, Sayyidina `Uthman (the third Caliph
- may Allah be well pleased with him) introduced an additional
adhan (i.e. a third adhan, if we count the iqamah as an adhan
too), which would be given earlier, in the marketplace rather
than the masjid, in order to make it easier for people to start
preparing for jumu`ah, since the Muslim population had increased
significantly by then. Since then, the practice has continued in
much of the Muslim world, even if it was not a consensus [Ibn
Rajab, Jami` al-`Ulum wa'l-Hikam; Ibn Hajar, Fath
al-Bari].

The practice of Sayyidina `Uthman does not in itself constitute
a shar`i proof of the extra adhan being recommended. But, it is
reported in a hadith that the Prophet (may Allah bless him and
grant him peace) has said, "You must [follow] my way (sunnah),
and the way (sunnah) of the Rightly-Guided Caliphs." [Tirmidhi
and others] The Rightly-Guided Caliphs includes the first four
Caliphs according to all Sunni scholars. Based on this, a
sizable number of scholars have concluded that the additional
adhan introduced by Sayyidina `Uthman is recommended, even if
there is not a particular need for it. The Hanafis state that it
is recommended [see, for example: Kashmiri, al-`Arf al-Shadhiyy],
as do the Malikis [Ibn `Abd al-Barr, Al-Kafi], and
(according to al-Mardawi) this is also the official position of
the Hanbali madhhab.

Within the Shafi`i and Hanbali schools, however, there is
disagreement, with some scholars maintaining that the extra
adhan is permissible, but not recommended without need, because
Sayyidina `Uthman only introduced it to fulfill a need of that
time [al-Bakri, I`anat al-Talibin; al-Mardawi, Al-Insaf]. This
appears to be the stronger position in the Shafi`i school,
according to al-Bakri.

The desirability of the extra adhan is especially evident in the
Hanafi school. Hanafi texts [e.g. al-Marghinani, Al-Hidayah] often mention
the two adhans, and many Hanafis even maintained that it is with
the first adhan (the earlier one introduced by Sayyidina `Uthman)
that trading becomes impermissible, and it is this view that `Allamah
Ibn `Abidin mentioned to be the more authentic [Radd al-Muhtar].
The other three madhhabs (along with some Hanafis) hold that
trading only becomes impermissible with the adhan right before
the khutbah, because this is the only adhan that there was at
the time of the Prophet (peace and blessings upon him).